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The Consecrated Way
by A.T. Jones
Christ as Man
Christ's likeness to God, as set forth in the first chapter of
Hebrews, is only introductory to the setting forth of His likeness to
men, as in the second chapter of Hebrews.
His likeness to God, as in the first chapter of Hebrews, is the only
basis of true understanding of His likeness to men, as in the second
chapter of Hebrews.
And this likeness to God, as given in the first chapter of Hebrews,
is likeness--not in the sense of a mere picture or representation--but
is likeness in the sense of being actually like in very nature--the very
"impress of His substance," Spirit of Spirit, substance of substance, of
God.
And this is given as the preliminary to our understanding of His
likeness to men. That is to say: from this we are to understand that His
likeness to men is not merely in shape, in picture, or representation,
but in nature, in very substance. Otherwise, the whole first chapter of
Hebrews, with all its detail of information, is, in that connection,
meaningless and misplaced.
What, then, is this truth of Christ made in the likeness of men, as
given in the second chapter of Hebrews?
Bearing in mind the great thought of the first chapter and the first
four verses of the second chapter,--of Christ in contrast with the
angels, higher than the angels, as God,--we begin with the fifth verse
of the second chapter, where begins the thought of Christ in contrast
with the angels, lower than the angels, as man.
So we read: "For unto the angels hath He not put in subjection the
world to come, whereof we speak. But one in a certain place testified,
saying, What is man, that Thou art mindful of him? or the son of man,
that Thou visitest him? Thou madest him a little lower than the angels;
Thou crownedst him with glory and honor, and didst set him over the
works of Thy hands: Thou hast put all things in subject under his feet.
For in that He put all in subject under Him, He left nothing that is not
put under Him. But now we see not yet all things put under Him. But we
see Jesus." Heb. 2:5-9.
That is to say: God has not put in subjection to the angels the world
to come, but He has put it in subjection to man--yet not the man to whom
it was originally put in subjection, for, though it was so, yet now we
see it not so. The man lost his dominion, and instead of having all
things in subjection under his feet, he himself is now in subjection to
death. And he is in subjection to death only because he is in subjection
to sin, for "by one man sin entered into the world, and death by sin;
and so death passed upon all men, for that all have sinned." Rom. 5:12.
He is in subjection to death because he is in subjection to sin, for
death is only the wages of sin.
Nevertheless, it stands eternally true that not unto the angels hath
He put in subjection the world to come, but unto man. And, now, Jesus
Christ is THE MAN.
For, though this dominion having been put in subjection to man and
though now we see it not so, though man was given the dominion over all,
and now we see that dominion lost to that particular man, yet we do "see
Jesus," as man, come to regain that original dominion. We do "see Jesus"
as man, come to have all things put in subjection under Him.
That man was the first Adam; this other Man is the last Adam. That
first Adam was made a little lower than the angels; this last Adam,
Jesus, also we see "made a little lower than the angels."
That first man did not remain in the position where he was made,
"lower than the angels." He lost that and went still lower and became
subject to sin and, in that, subject to suffering, even to the suffering
of death.
And the last Adam we see in the same place, in the same condition:
"We see Jesus, who was made a little lower than the angels for the
suffering of death." And again: "Both He that sanctifieth and they who
are sanctified are all OF ONE."
He which sanctifieth is Jesus. They who are sanctified are men of all
nations, kindreds, tongues, and peoples. And one man sanctified out of
any nation, any kindred, any tongue, or any people, is divine
demonstration that every soul of that nation, kindred, tongue, or people
might have been sanctified. And Jesus, having become one of these that
He might bring them to glory is proof that He is one of mankind
altogether; that He, as man, and all men themselves, are "all of one:
for which cause He is not ashamed to call them brethren."
Therefore, as in heaven He was higher than the angels, as God; so on
earth He was lower than the angels, as man. As when He was higher than
the angels, as God, He and God were of one; so when He was on the earth,
lower than the angels, as man, He and man are "of one." So that just as
certainly as, on the side of God, Jesus and God are of one--of one
Spirit, of one nature, of one substance; so, on the side of man, Christ
and man are "of one"--of one flesh, of one nature, of one substance.
The likeness of Christ to God is in substance as well as in form. And
the likeness of Christ to man is in substance as well as in form.
Otherwise, there is no meaning in the first chapter of Hebrews as
introductory to the second chapter--no meaning in the antitheses between
the first and second chapters, and the first chapter is out of place and
empty, as a basis of introduction to the second chapter.
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